1.
PET.
1.
24.
All
flesh
is
as
grasse
.
TOuching
obsequies
and
Funerall
solemnities
,
wherewith
all
times
and
religions
,
haue
in
some
kinde
or
other
honoured
their
dead
,
it
is
the
conclusion
of
a
heathen
man
,
and
Christianitie
denies
it
not
,
Totus
hic
locus
etsi
contemnendus
in
nobis
,
tamen
non
negligendus
in
nostris
;
Though
wee
ought
not
to
make
them
any
part
of
our
care
as
touching
our selues
,
yet
notwithstanding
,
where
either
a
commixtion
of
blood
by
affinity
and
kindred
,
or
a
secret
inter-inanimation
,
an
vnion
of
soules
by
amitie
and
loue
,
or
any
other
collaterall
and
binding
relation
,
hath
entail'd
vpon
vs
the
memory
of
the
dead
,
there
,
it
will
be
an
act
of
a
reuerentiall
and
a
pious
affection
,
to
prouide
that
those
rites
and
those
ceremonies
may
accordingly
haue
their
course
.
St.
Austin
hath
set
them
their
boundes
too
:
we
may
not
carrie
them
so
high
as
to
thinke
that
they
are
mortuorum
subsidia
,
any
whit
auaileable
vnto
those
who
are
gone
;
but
the
respect
that
's
due
vnto
them
,
and
the
vse
that
is
to
bee
made
of
them
must
end
and
determine
in
this
,
that
they
are
Viuorum
solatia
,
they
doe
indeed
in
some
measure
asswage
and
lessen
the
sorrow
,
and
so
adde
something
to
the
comfort
of
those
that
suruiue
.
And
this
vse
doe
we
make
of
them
,
this
comfort
doe
we
milke
from
them
now
;
as
being
an
act
,
not
of
safetie
only
,
but
of
pietie
too
,
that
we
are
thus
met
together
,
you
,
to
contribute
your
presence
and
condolencie
,
and
I
,
(
most
vnworthy
)
my
poore
meditations
to
the
celebration
of
this
day
.
For
wee
shall
thereby
not
only
quitt
our selues
of
a
debt
,
wherein
wee
all
stand
bound
(
though
by
different
obligations
)
to
the
memory
of
that
noble
Gentlemen
,
whose
day
this
is
;
but
some
gaine
also
will
arise
,
happily
some
aduantage
may
accrue
vnto
vs
,
if
we
shall
contemplate
,
exemplarily
in
him
,
and
doctrinally
in
this
text
,
Figmentum
nostrum
,
(
as
the
Prophet
Dauid
calls
it
)
our
owne
composition
and
structure
,
and
mould
,
and
mortalitie
;
Omnis
caro
vt
foenum
,
All
flesh
is
as
grasse
.
In
the
handling
of
which
words
,
wee
shall
first
passe
through
those
considerations
that
are
most
obuious
,
and
neerest
hand
;
as
first
,
the
various
acceptations
of
this
word
Caro
,
Flesh
,
in
Scripture
,
and
which
of
them
wee
are
to
pitch
vpon
here
;
then
the
extent
,
the
latitude
of
it
in
that
acceptation
,
and
that
is
carried
here
as
farre
as
any
terme
,
any
expression
can
doe
it
,
for
it
is
Omnis
Caro
,
All
flesh
;
Lastly
the
condition
,
the
nature
of
flesh
in
this
latitude
,
in
this
vniuersalitie
,
and
that
is
set
downe
by
a
similitude
,
a
comparison
,
and
the
thing
whereto
it
is
likened
,
wherto
it
is
compared
is
,
Grasse
,
Omnis
Caro
vt
foenum
,
All
flesh
is
as
grasse
.
And
when
these
particulars
haue
passed
our
discussion
,
wee
will
then
fall
vpon
those
resultances
,
those
emergent
and
collaterall
considerations
,
wherein
the
text
and
the
time
shall
best
agree
.
To
begin
then
;
This
word
Caro
,
flesh
,
is
diuersly
taken
in
Scripture
.
Amongst
other
things
which
the
Prophet
Dauid
ascribes
vnto
God
by
way
of
praise
,
Psal.
136.
One
is
that
he
doth
,
Dare
escam
omni
carni
,
hee
giueth
food
to
all
flesh
;
there
,
flesh
is
taken
for
euery
creature
that
hath
life
.
In
the
29.
of
Gen.
Laban
sayes
to
Iacob
,
Os
meum
es
,
&
caro
mea
,
Surely
thou
art
my
bone
and
my
flesh
;
there
flesh
is
taken
for
consanguinitie
and
kindred
.
Among
other
articles
of
the
Creed
,
wee
beleeue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
resurrection
of
the
flesh
:
there
,
flesh
is
taken
for
the
body
of
man
.
In
the
7.
to
the
Rom.
St.
Paul
sayes
,
I
know
that
in
me
,
that
is
,
in
my
flesh
,
that
is
,
in
my
soule
,
as
farre
as
it
inclines
vnto
,
and
is
guided
by
the
flesh
,
I
know
there
dwels
no
good
:
there
flesh
is
taken
for
the
soule
of
man
.
In
the
6.
of
Gen.
God
saw
that
Omnis
caro
,
all
flesh
had
corrupted
their
wayes
;
there
flesh
is
taken
for
those
that
had
forsaken
God
.
In
the
2.
of
Ioel
,
God
sayes
,
I
will
powre
out
my
Spirit
super
omnem
carnem
,
vpon
all
flesh
;
there
flesh
is
taken
for
those
that
should
be
called
to
the
knowledge
of
God
.
Many
other
significations
it
hath
;
sometimes
it
is
taken
for
the
people
of
the
Iewes
;
sometimes
for
the
ceremonies
of
the
old
law
;
sometimes
for
the
corruption
of
nature
,
sometimes
for
the
infirmity
of
nature
;
and
many
times
in
a
larger
capacity
it
comprehends
all
men
,
and
so
it
is
taken
here
,
Omnis
caro
,
All
flesh
,
that
is
,
all
men
are
as
Grasse
.
Now
if
you
aske
me
the
reason
why
men
in
Scripture
are
called
by
the
name
of
flesh
,
(
besides
the
reason
of
grammer
,
that
the
part
is
here
siguratiuely
taken
for
the
whole
)
St.
Chrysostome
renders
it
thus
:
chrys
.
Because
(
saith
he
)
they
are
so
wholy
giuen
ouer
to
the
workes
and
lusts
of
the
flesh
,
ac
si
sola
carne
circundati
,
carerent
anima
:
As
if
they
were
nothing
else
but
a
masse
,
a
lumpe
of
flesh
,
that
had
no
soule
to
quicken
it
,
no
reason
to
guide
it
at
all
.
But
yet
we
must
take
heede
that
we
stretch
not
this
reason
of
St.
Chrysostome
too
farre
.
For
though
it
be
true
in
most
men
,
yet
it
is
not
true
in
all
:
God
forbid
that
all
men
should
be
so
fleshly
.
Greg.
And
therefore
St.
Gregorie
thought
fit
to
correct
and
to
limit
it
by
a
distinction
,
In
sacro
eloquio
aliter
dicitur
caro
iuxta
naturam
,
aliter
iuxta
culpam
vel
corruptionem
,
(
saith
he
)
The
sinne
,
the
corruption
of
flesh
,
is
one
thing
:
and
the
nature
,
the
constitution
of
flesh
,
is
another
thing
:
these
are
two
different
considerations
,
and
the
Scripture
takes
them
so
:
And
therefore
where
it
is
taken
in
the
first
sense
,
there
St.
Chrysostomes
reason
is
good
,
but
not
otherwise
,
for
it
holds
not
heere
;
since
it
is
only
the
nature
,
the
constitution
of
flesh
that
is
aym'd
at
in
this
place
,
&
in
that
sense
it
growes
to
an
vniuersality
,
which
is
the
second
thing
we
obserue
,
Omnis
caro
,
All
flesh
is
as
grasse
.
All
flesh
:
That
flesh
which
is
but
coursely
fed
,
with
any
thing
that
comes
next
hand
:
and
that
flesh
which
eates
nothing
but
what
is
farre
fetcht
and
deerely
bought
.
That
flesh
which
is
clothed
in
ragges
,
or
perchance
not
so
well
;
and
that
flesh
which
weares
only
what
is
rak't
out
of
the
intrails
of
beasts
,
and
out
of
the
bowels
of
the
earth
,
and
out
of
the
bottome
of
the
Sea
.
That
flesh
which
is
so
macerated
with
fasting
,
that
the
skinne
is
ready
to
cleaue
to
the
bones
,
much
like
a
walking
Anatomy
:
and
that
flesh
which
is
so
pampered
and
blowne
vp
by
riot
and
excesse
,
that
the
skinne
can
scarce
hold
it
.
That
flesh
wherein
is
lodged
and
cloystered
vp
as
much
learning
,
as
much
wisedome
,
as
makes
a
man
a
walking
Library
:
and
that
flesh
which
entertaines
nothing
but
ignorance
and
folly
.
That
flesh
which
is
painted
and
trimmed
vp
as
Iezabells
was
;
and
that
flesh
which
is
squallida
&
fletibus
siccata
,
neglected
,
and
squallid
,
and
dried
vp
with
teares
;
Yea
but
Omnis
caro
non
eadem
caro
.
(
sayth
St.
Paul
)
all
flesh
is
not
the
same
flesh
,
there
is
one
manner
of
flesh
of
Men
,
and
another
of
Beasts
,
and
another
of
Byrdes
,
and
another
of
Fishes
.
It
is
true
:
but
yet
marke
the
distinction
that
Tertullian
giues
here
:
St.
Paul
puts
betweene
them
.
Now
then
,
make
an
Allegory
of
it
;
vnderstand
by
men
,
those
that
are
the
best
of
men
,
those
that
liue
as
men
should
doe
,
that
is
,
religious
and
exemplar
Christians
;
Vnderstand
by
beastes
,
men
of
a
carnall
and
a
bestiall
conuersation
;
by
byrdes
,
contemplatiue
men
,
that
soare
vp
aloft
to
hidden
and
heauenly
things
;
by
fishes
,
men
that
are
satisfied
only
with
a
baptismall
aspersion
,
non-proficients
in
Christianity
,
that
stand
at
the
Font
still
,
and
are
gone
no
further
then
their
God-fathers
first
brought
them
:
and
then
,
though
in
regard
of
personall
and
particular
qualities
it
may
be
true
in
this
figuratiue
,
this
Allegoricall
sense
too
,
Omnis
caro
non
eadem
,
all
flesh
is
not
the
same
flesh
;
though
there
be
a
great
difference
betweene
the
humors
and
affections
and
inclinations
of
men
,
yet
notwithstanding
,
whatsoeuer
their
beginning
or
their
progresse
be
,
they
will
meete
still
in
the
Center
of
nature
,
they
are
all
but
flesh
,
&
Omnis
caro
foenum
,
and
all
flesh
is
as
grasse
.
It
is
obseruable
,
that
the
first
thing
which
euer
sprong
out
of
the
earth
,
was
grasse
;
and
the
last
creature
that
was
made
of
the
earth
,
was
man
.
And
surely
(
besides
that
infinite
difference
in
nature
)
when
God
at
first
did
put
such
a
difference
betweene
the
manner
of
their
creation
,
Germinet
terra
,
let
the
earth
bring
forth
grasse
,
but
faciamus
hominem
,
let
vs
make
man
our selues
,
let
that
be
our
owne
immediate
handy-worke
;
when
he
put
such
a
distance
betweene
the
time
of
their
making
,
(
for
grasse
was
brought
forth
the
third
day
,
and
man
was
made
the
sixt
day
;
and
he
was
the
last
creature
that
was
made
,
as
being
Gods
master-piece
here
on
earth
,
and
the
vp-shot
and
the
Epilogue
and
the
complement
of
all
;
)
when
hee
did
thus
separate
these
two
at
the
beginning
,
it
was
not
likely
that
there
should
be
,
neither
did
he
intend
any
such
degeneration
,
any
such
declination
in
nature
,
that
they
should
euer
meete
togeither
in
termes
of
comparison
.
Yet
,
see
the
confusion
that
sinne
hath
brought
in
:
Man
that
was
so
glorious
a
creature
at
the
first
,
is
now
falne
so
farre
,
and
growne
so
meane
,
so
vile
,
that
grasse
and
he
are
growne
to
a
resemblance
,
to
an
affinity
,
&
they
are
both
weighed
heere
,
one
against
another
in
the
ballance
,
this
text
,
Omnis
caro
vt
foenum
,
All
flesh
is
as
grasse
.
As
grasse
,
in
diuers
respects
:
1.
grasse
is
light
;
and
so
is
man
.
Sometimes
a
winde
of
doctrine
,
some
new-fangled
opinion
,
blowes
him
out
of
the
faith
.
Sometimes
a
winde
of
preferment
,
an
ambition
of
honour
blowes
him
out
of
the
society
of
his
friends
.
Sometimes
a
winde
of
persecution
blowes
him
out
of
the
Church
.
Euery
little
blast
of
distemper
makes
him
droope
and
hang
towards
the
earth
;
but
the
impetuous
gust
of
a
violent
disease
blowes
him
quite
out
of
the
world
.
Secondly
,
grasse
is
short
;
and
so
is
the
life
of
man
too
.
The
Scripture
,
at
longest
,
makes
it
but
a
spanne
;
and
yet
this
spanne
is
continually
cut
off
by
inch-meales
too
.
Sometimes
it
is
cut
off
an
inch
aboue
,
when
a
Father
or
a
Mother
dyes
;
and
sometimes
it
is
cut
off
an
inch
belowe
,
when
a
Sonne
or
a
Daughter
is
taken
away
:
and
sometimes
it
is
cut
off
quite
in
the
middle
,
when
a
wife
is
parted
from
her
husbaud
,
or
a
husband
from
his
wife
;
death
is
still
nibling
at
it
,
euery
day
,
euery
houre
,
till
at
length
it
hath
eaten
it
so
low
,
so
neere
the
ground
,
that
there
is
nothing
left
.
Thirdly
,
grasse
is
brittle
,
apt
to
be
bruised
with
the
least
touch
;
so
is
man
likewise
:
So
thinne
,
and
so
slight
,
and
so
weake
of
constitution
,
such
brittle
ware
,
that
it
falles
to
peeces
many
times
,
euen
by
the
least
mischance
.
The
light
of
the
knowledge
of
Gods
glory
in
the
face
of
Christ
Iesus
,
is
the
greatest
,
the
richest
treasure
that
we
can
enioy
heere
;
and
yet
when
we
haue
it
,
Habemus
thesaurum
hunc
in
vasis
fictilibus
,
saith
St.
Paul
,
we
haue
this
treasure
but
in
earthen
vessels
,
and
such
vessels
,
you
know
,
are
quickly
broken
.
A
pinne
,
or
a
fish-bone
,
or
a
crumme
,
or
a
haire
,
these
are
but
poore
and
weake
,
and
despicable
things
:
and
yet
historie
tels
vs
that
men
haue
lost
their
liues
,
euen
by
these
.
It
is
strange
,
you
will
thinke
,
they
should
doe
so
;
and
yet
I
shall
tell
you
that
which
is
more
strange
then
this
too
.
Chilon
the
Spartan
,
when
his
sonne
returned
home
a
conquerour
from
the
Olympian
games
,
dyed
,
prae
gaudio
,
meerely
for
ioy
.
When
Clidemus
the
Athenian
had
a
crowne
of
gold
set
vpon
his
head
,
he
died
prae
gloria
,
only
with
the
conceite
of
that
glory
.
Plato
died
in
a
dreame
;
and
Crassus
died
in
a
laughter
;
and
Tertullian
reports
all
this
too
.
So
tender
a
piece
is
the
body
of
man
,
so
fraile
,
and
so
feeble
,
and
so
brittle
is
his
constitution
.
Fourthly
,
grasse
is
subiect
to
beasts
,
they
may
eat
it
vp
and
tread
it
downe
:
so
are
men
too
,
for
whilst
they
are
as
tenacious
of
wrongs
as
a
Cammell
,
as
lustfull
as
goates
,
as
deceitfull
and
craftie
as
Foxes
,
whilst
they
licke
vp
the
dust
of
the
earth
by
couetousnesse
,
with
the
Serpent
,
&
foame
with
anger
like
a
Boare
,
and
are
readie
to
deuour
one
another
by
oppression
,
like
Wolues
;
they
make
themselues
a
prey
to
these
beasts
,
that
is
,
to
these
base
and
beastiall
affections
,
which
trample
vpon
,
and
tread
down
their
soules
to
the
nethermost
hell
.
Fiftly
,
grasse
is
subiect
to
Mowers
,
they
may
cut
it
downe
when
they
please
;
so
are
men
too
,
if
you
consider
them
in
respect
of
a
ciuill
and
temporall
estate
;
so
,
the
Potentates
,
the
great
ones
of
this
world
they
are
mowers
,
inferiour
people
are
as
grasse
:
if
there
bee
any
that
stand
in
their
way
,
and
ouershadow
their
steps
neuer
so
little
,
that
thriue
and
grow
vp
faster
then
they
would
haue
them
,
they
haue
their
sithes
readie
,
oppression
and
policie
and
supplantation
,
to
cut
them
downe
.
If
otherwise
you
consider
them
in
respect
of
a
vitall
subsistence
,
a
naturall
being
,
which
is
the
consideration
that
wee
are
to
stop
vpon
here
;
so
there
is
one
that
hath
beene
a
mowing
euer
since
the
beginning
of
the
world
to
this
present
,
that
is
,
Death
;
and
yet
there
is
a
repullulation
of
grasse
,
a
succession
of
men
euery
day
:
and
where
he
is
the
mower
,
there
great
men
,
and
meane
men
,
and
all
men
,
Omnis
caro
,
All
flesh
is
as
grasse
.
Hee
that
comes
to
mowe
downe
a
field
,
doth
not
spare
and
passe
by
the
flowers
that
are
in
it
,
but
cuts
downe
all
,
perchance
a
Cowslip
,
or
a
Primerose
,
or
a
hony-suckle
,
as
soone
as
other
ordinarie
grasse
.
Though
we
ascribe
so
much
to
the
nobles
and
great
ones
of
this
world
,
as
to
account
them
the
flowers
of
the
field
,
the
glory
of
a
people
;
yet
when
death
comes
with
his
sithe
,
he
doth
not
passe
by
them
,
and
suffer
them
to
stand
and
to
flourish
still
,
whilst
others
are
cut
downe
and
fade
away
;
but
hee
takes
all
before
him
,
flowers
and
grasse
,
Prince
and
people
,
rich
and
poore
,
without
any
difference
or
distinction
at
all
.
A
mower
doth
not
passe
by
an
herbe
,
though
happily
it
bee
very
wholesome
and
medicinable
,
but
cuts
downe
that
too
,
as
well
as
the
weed
that
is
good
for
nothing
.
Though
men
in
the
generall
are
said
to
be
as
grasse
,
yet
some
men
are
as
wholsome
and
soueraigne
,
and
medicinable
herbes
,
there
is
much
vertue
in
them
.
There
is
vertue
in
a
good
States-man
to
cure
the
maladies
,
and
to
ease
the
grieuances
of
a
Common-wealth
.
There
is
vertue
in
an
honest
Lawyer
,
to
support
and
to
strengthen
a
weake
and
a
feeble
,
and
a
crazie
estate
.
There
is
vertue
in
a
good
physitian
to
recouer
and
restore
to
health
an
indispos'd
,
and
a
languishing
body
.
There
is
vertue
in
a
learned
Diuine
to
binde
vp
a
broken
heart
,
and
to
heale
the
woundes
of
a
distressed
conscience
:
these
are
wholsome
herbes
indeed
;
happy
is
that
land
wherein
they
grow
:
yet
notwithstanding
Death
will
not
spare
these
neither
,
but
cuts
them
downe
too
,
as
well
as
the
weedes
,
as
well
as
debosh'd
and
idle
and
ignorant
people
,
that
are
not
only
not
vsefull
,
but
very
hurtfull
and
combersome
to
a
Common-wealth
.
Thus
haue
you
a
Catalogue
,
and
an
Inuentory
of
mans
infirmities
:
so
light
is
he
,
and
so
vnsettled
in
his
course
;
so
short
in
continuance
;
so
brittle
of
constitution
;
so
subiect
to
vile
and
bestiall
affections
,
and
so
apt
to
bee
mowen
downe
by
the
hand
of
death
,
that
St.
Peter
did
rightly
cast
it
vp
,
when
hee
made
the
summe
of
all
to
be
but
grasse
,
Omnis
caro
vt
foenum
,
All
flesh
is
as
grasse
.
Now
,
if
the
weaknesse
,
the
frailtie
of
humane
nature
be
such
,
that
flesh
is
but
as
grasse
;
if
this
weakenes
,
this
frailtie
be
so
vniuersall
,
so
vnlimitable
,
that
there
is
no
exemption
,
no
immunitie
from
it
,
quia
omnis
caro
,
for
all
flesh
is
as
grasse
;
Surely
then
amor
corporis
ebrietas
animae
,
as
St.
Chrysostome
calls
it
,
St.
Bernard
giues
it
a
higher
terme
,
St.
Austin
makes
here
;
Quid
meruit
anima
?
whilst
the
flesh
is
thus
magnified
,
and
so
much
made
of
,
that
all
the
store-houses
of
nature
are
ransackt
and
exhausted
to
serue
those
two
vnthrifts
,
the
backe
and
the
belly
;
quid
meruit
anima
?
What
hath
the
poore
soule
deseru'd
all
this
while
,
that
men
should
be
so
carelesse
of
her
,
as
that
she
is
all
naked
and
readie
to
starue
,
whilst
they
prouide
not
for
her
any
one
drop
of
the
comfort
of
the
Spirit
,
any
little
ragge
of
righteousnesse
to
hang
vpon
her
?
Quid
meruit
anima
?
How
hath
the
soule
deseru'd
so
ill
,
that
shee
should
be
thus
neglected
,
for
whom
Christ
died
;
and
quid
meruit
caro
?
How
hath
the
flesh
deseru'd
so
well
,
that
it
should
be
thus
cocker'd
&
pamper'd
vp
,
since
it
is
but
grasse
?
Omnis
Caro
vt
foenum
,
All
flesh
is
as
grasse
.
Yet
notwithstanding
,
as
in
those
particulars
which
we
specified
before
,
flesh
was
compared
to
grasse
in
respect
of
its
weakenes
and
mortalitie
;
so
there
is
yet
a
further
analogie
and
relation
,
and
a
resemblance
betweene
these
two
,
that
makes
not
a
little
for
its
grace
and
for
its
glory
.
Though
grasse
be
eaten
vp
or
cut
downe
neuer
so
lowe
,
yet
there
is
a
root
still
left
in
the
ground
,
and
that
root
is
capable
of
a
repullulation
:
as
soone
as
the
warmth
of
the
Sunne
,
and
the
influence
of
heauen
comes
at
it
,
it
springs
vp
againe
,
more
greene
and
more
liuely
then
it
was
before
.
So
likewise
,
though
happely
affliction
may
bring
a
man
to
so
lowe
an
ebbe
and
declination
of
fortune
,
as
to
leuell
him
with
the
ground
;
though
death
bring
him
yet
lower
,
and
lay
him
in
his
graue
;
yea
,
though
his
race
,
and
his
name
,
and
his
memory
perish
among
the
liuing
,
as
if
he
had
neuer
beene
;
yet
there
is
a
root
still
left
in
the
earth
,
the
body
that
sleepes
in
the
dust
,
and
that
body
is
capable
of
a
resurrection
:
as
soone
as
the
Spring
of
Iudgement
shall
begin
to
aduance
,
and
that
glorious
Sunne
of
righteousnesse
to
appeare
and
shine
in
his
strength
;
Surget
caro
,
&
quidem
omnis
,
&
quidem
ipsa
,
&
quidem
integra
,
(
as
Tertullian
speaketh
)
flesh
shall
rise
,
Though
you
heape
vpon
it
all
the
termes
of
ignominy
and
infirmitie
that
may
be
deuis'd
:
Say
that
it
is
Immunda
à
primordio
,
Vncleane
from
the
very
beginning
,
as
being
made
of
the
slime
of
the
earth
;
and
vncleane
in
its
propagation
,
as
being
conceiued
in
sinne
:
say
that
it
is
friuola
,
infirma
,
criminosa
,
onerosa
,
molesta
,
a
weake
,
and
a
friuolous
,
and
a
sinfull
,
and
a
burdenous
,
and
a
troublesome
thing
.
Say
further
,
that
it
is
Caduca
in
originem
terram
,
that
it
will
dissolue
againe
into
that
dust
of
which
it
was
first
made
;
that
it
will
change
the
name
of
a
man
into
the
name
of
a
carcasse
,
and
say
that
it
falls
from
that
name
too
,
In
omnis
iam
vocabuli
mortem
,
(
as
Tertulltan
doth
elegantly
deliuer
it
:
)
say
that
it
dies
so
farre
to
all
expression
,
that
no
terme
,
no
name
can
be
found
for
it
;
yet
notwithstanding
all
this
waight
of
Rethoricke
,
and
of
infirmitie
cannot
keepe
it
downe
,
or
diminish
one
haire
,
one
atome
of
it
,
but
it
will
rise
againe
,
Quia
in
deposito
est
apud
Deum
;
God
himselfe
hath
taken
it
into
his
tuition
,
his
custodie
,
Et
quis
eripiet
?
And
who
shall
take
it
out
of
his
hands
?
And
surely
it
is
a
good
reason
that
Tertullian
giues
for
it
,
Et
sic
caro
foenum
,
in
this
respect
also
flesh
is
as
grasse
,
it
will
spring
and
rise
vp
againe
,
and
this
makes
for
its
glory
.
Yet
this
is
not
all
its
glory
neither
.
'T
is
true
,
that
in
the
6.
of
Gen.
God
saies
,
My
Spirit
shall
not
alwaies
striue
with
man
,
quia
Caro
,
because
he
is
but
flesh
;
there
indeed
flesh
is
branded
with
infirmitie
.
But
in
the
2.
of
Ioel
,
God
sayes
that
he
would
poure
out
his
Spirit
,
Super
omnem
carnem
,
Vpon
all
flesh
;
there
flesh
is
aduanc'd
to
a
great
deale
of
glory
.
St.
Paul
sayes
,
that
in
carne
,
in
his
flesh
there
dwelt
no
good
;
this
was
St.
Pauls
infirmitie
:
But
Iob
was
confident
,
that
in
carne
,
in
his
flesh
he
should
see
God
,
and
this
was
Iobs
glory
.
St.
Peter
sayes
here
,
Caro
foenum
,
flesh
is
as
grasse
;
What
greater
infirmitie
?
and
yet
St.
Iohn
saies
,
Verbum
caro
,
the
Word
was
made
flesh
;
and
what
greater
glory
?
St.
Austine
Aug.
hath
a
passage
to
this
purpose
too
;
Let
no
man
thinke
(
saith
he
)
that
God
doth
not
regard
the
sinnes
of
the
flesh
:
For
,
know
ye
not
(
saith
the
Apostle
)
that
ye
are
the
Temple
of
God
?
If
therefore
you
sinne
,
you
defile
Gods
Temple
.
Yea
but
dicit
aliquis
,
haply
some
wicked
man
will
say
,
it
is
my
soule
that
is
Gods
Temple
,
not
my
body
;
that
's
no
fit
place
for
him
to
dwell
in
,
&
adijcit
testimonium
,
perchance
hee
brings
this
testimony
to
confirme
it
,
Omnis
caro
vt
foenum
,
all
flesh
is
as
grasse
.
Infelix
interpretatio
,
punienda
cogitatio
,
(
sayth
the
good
Father
:
)
this
is
a
dangerous
exposition
,
a
damnable
imagination
.
For
flesh
is
therefore
called
grasse
,
quia
moritur
,
because
it
fades
,
it
dyes
;
but
Quod
ad
tempus
moritur
,
vide
vt
non
resurgat
cum
crimine
,
take
heede
,
that
that
which
dyes
for
a
time
,
but
for
a
time
,
take
heede
that
it
rise
not
againe
laden
with
sinne
:
For
the
same
Apostle
sayes
elsewhere
,
that
our
bodyes
also
are
the
Temples
of
God
;
and
therefore
vide
quid
agas
de
Templo
Dei
,
take
heede
how
thou
vsest
thy
body
,
thy
flesh
,
for
it
is
Gods
Temple
.
Now
then
,
Caro
Dei
Templum
,
that
flesh
should
be
so
highly
aduanced
as
to
be
call'd
Gods
Temple
;
this
is
mans
excellency
and
this
is
his
glory
:
but
Caro
foenum
,
that
flesh
,
notwithstanding
all
this
,
should
be
as
grasse
,
this
is
mans
infirmity
and
this
is
his
frailty
.
And
this
infirmity
,
this
frailty
Christ
himselfe
could
not
take
from
our
nature
,
though
he
tooke
our
nature
vpon
him
.
Verbum
Caro
,
the
Word
was
made
flesh
;
&
yet
Caro
foenum
,
that
flesh
also
was
as
grasse
,
hee
dyed
too
.
So
that
the
summe
,
&
the
resultance
;
and
the
harmony
of
this
text
is
briefely
this
;
that
as
in
diuers
other
places
of
Scripture
,
so
heere
also
,
grasse
is
set
downe
as
an
embleme
and
an
Hieroglyphique
of
mans
mortality
,
which
is
the
Center
,
wherein
all
those
lines
that
wee
drew
before
,
haue
their
concurrence
and
period
.
Now
,
though
the
very
Heathen
themselues
haue
declaim'd
so
largely
&
so
elegantly
vpon
this
theame
,
that
we
may
digge
siluer
enough
out
of
their
Mines
,
learning
enough
out
of
their
bookes
to
make
vs
rich
in
this
knowledge
,
that
we
must
die
:
yet
notwithstanding
if
wee
desire
to
find
out
that
fine
Gold
of
sauing
knowledge
,
to
make
such
vses
of
our
mortality
,
as
may
conduce
to
our
saluation
,
wee
must
seeke
for
that
elsewhere
,
wee
must
digge
for
that
in
another
Mine
,
that
is
,
the
Scripture
.
Euery
Poet
&
euery
Philosopher
can
tel
vs
that
our
life
is
a
moment
,
but
that
it
is
momentum
tanti
momenti
vt
ab
eo
pendeat
aeternitas
,
a
moment
of
so
great
moment
,
as
that
therevpon
depends
happines
or
misery
,
ioy
or
sorrow
that
shal
be
as
endles
as
eternity
it selfe
,
this
is
more
then
they
can
tell
vs
;
and
this
wee
learne
out
of
the
Scripture
.
When
they
had
trauelled
ouer
all
that
Microcosme
,
that
little
world
,
Man
,
and
curiously
obserued
all
that
was
in
it
;
when
they
had
made
an
exquisite
suruay
,
an
exact
description
of
euery
Country
,
euery
climate
;
his
generation
and
his
natiuity
,
and
his
infancy
,
and
his
child-hood
,
and
his
adolescency
,
and
his
mans
estate
,
and
his
middle
age
,
and
his
old
age
;
when
they
had
passed
ouer
all
these
;
yet
when
they
came
once
to
that
same
Mare
mortuum
,
that
dead
Sea
,
the
graue
,
there
they
sate
them
downe
,
and
set
vp
a
pillar
,
as
Hercules
did
,
&
they
wrote
vpon
it
Nil
vltra
:
Further
they
could
not
goe
,
for
they
thought
there
was
no
further
being
.
But
Christianity
hath
taught
vs
that
there
is
Plus
vltra
;
wee
haue
discouered
another
world
besides
this
,
and
a
farre
greater
then
this
,
whereof
this
earth
is
but
the
Center
.
Wee
know
that
the
graue
is
Diuersorium
non
domicilium
,
it
is
but
an
Inne
wherein
the
flesh
must
soiourne
for
the
while
,
not
the
house
wherein
it
must
dwel
for
euer
.
The
Scripture
sayes
that
the
dead
doe
sleepe
in
the
dust
:
If
so
,
then
the
graue
is
a
bed
:
wee
know
that
we
shall
lie
in
this
bed
but
one
night
,
but
a
St.
Lucies
night
;
and
when
that
great
and
glorious
day
of
Iudgement
shall
once
beginne
to
dawne
,
we
know
that
then
we
must
lie
there
no
longer
.
Now
,
in
this
abundance
and
plenty
of
knowledge
,
what
remaines
but
that
we
commit
it
to
the
good
Ioseph
of
the
land
,
the
memory
;
that
if
haply
there
doe
fall
out
a
famine
of
grace
in
the
soule
,
she
may
find
whereby
to
sustaine
her
selfe
.
Memorare
nouissima
,
(
sayth
the
Sonne
of
Syrach
)
Remember
thy
end
,
and
thou
shalt
be
sure
not
to
doe
amisse
.
Hee
that
will
guide
a
Ship
well
,
must
put
himselfe
into
the
hinmost
part
of
it
,
the
Sterne
;
so
likewise
he
that
will
shape
the
course
of
his
life
aright
according
to
the
carde
&
compasse
of
Faith
and
Hope
,
that
finally
he
may
arriue
at
the
land
of
liuing
,
must
conuey
himselfe
to
the
hindmost
part
of
his
life
,
by
a
continuall
meditation
of
Death
.
That
great
tempest
mentioned
in
the
Gospel
,
wherein
the
disciples
were
like
to
be
cast
away
,
it
rose
(
as
the
text
sayes
there
)
while
Christ
was
asleepe
in
Puppi
,
in
the
hinmost
part
of
the
Sip
:
so
likewise
the
tempests
of
Gods
iudgments
and
the
stormes
of
the
Deuils
temptations
,
wherein
many
a
soule
doth
suffer
Shipwracke
,
they
rise
whilest
we
sleepe
too
in
Puppi
:
in
the
hinmost
part
of
the
Ship
,
the
latter
end
of
our
life
;
whilst
we
are
secure
and
carelesse
,
&
thinke
not
of
Death
.
T
is
true
,
there
is
no
man
so
brutish
,
as
to
thinke
that
hee
shall
neuer
die
;
but
yet
,
alas
!
how
many
are
there
so
Godlesse
,
that
they
neuer
thinke
they
shal
die
?
So
strangely
doth
the
Deuill
blinde
their
eyes
,
that
they
may
not
see
that
ditch
,
that
deepe
infernall
ditch
,
into
the
which
he
leades
them
.
But
as
Christ
in
the
Gospell
restored
that
blind
man
to
sight
by
applying
to
his
eyes
a
playster
of
spittle
clay
,
so
must
we
doe
in
this
case
too
;
we
must
take
spittle
,
that
is
,
the
teares
of
repentance
,
and
clay
,
that
is
,
the
consideration
of
our
owne
frailty
,
and
temper
these
two
well
together
,
and
apply
them
to
the
eyes
of
our
Soule
;
and
then
we
shall
easily
discouer
any
danger
that
is
before
vs
,
and
preuent
it
too
.
Pliny
writes
of
Bees
,
that
when
they
swarme
and
fly
vp
into
the
ayre
,
if
you
doe
but
cast
a
little
dust
amongst
them
,
they
will
quickly
come
downe
.
When
vaineglorious
,
and
ambitious
and
aspiring
thoughts
doe
swarme
in
our
hearts
,
let
vs
learne
to
doe
so
too
:
That
is
,
to
intermingle
them
with
the
meditation
of
that
dust
into
which
we
must
one
day
be
dissolued
;
and
then
they
will
soone
fall
from
that
pitch
to
humility
and
mortification
.
I
haue
heard
,
that
it
is
a
present
remedy
to
asswage
a
swelling
in
the
body
,
if
you
rubbe
it
with
a
dead
mans
hand
:
when
there
riseth
vp
any
tumor
of
pride
in
thy
heart
,
doe
thou
so
too
;
rubbe
and
chase
it
well
with
this
consideration
,
that
Caro
foenum
,
Flesh
is
but
as
grasse
;
that
the
body
which
thou
dost
so
much
tender
and
value
at
so
high
a
rate
,
shall
at
length
become
a
liuelesse
,
and
a
stinking
carkas
;
and
surely
thy
proud
heart
will
quickly
downe
:
So
vsefull
and
so
operatiue
and
so
soueraigne
is
the
meditation
of
our
mortality
,
that
as
Dauid
s●ake
of
Goliabs
sword
,
so
may
we
of
it
,
Non
est
ei
altera
simili●
,
There
is
no
other
like
vnto
it
.
Yet
notwithstanding
how
little
doe
the
world
makes
of
it
in
these
dayes
,
I
shall
shew
you
by
a
homely
comparison
,
I
confesse
,
and
yet
sutable
enough
to
the
disposition
of
most
men
.
When
a
Hogge
is
kill'd
;
it
is
an
vsuall
thing
for
the
rest
of
the
Hogges
to
runne
together
,
and
to
make
a
great
noise
,
a
grunting
for
the
time
;
but
anon
they
goe
all
away
,
and
returne
euery
one
to
his
mire
and
to
his
wallow
againe
.
So
likewise
when
a
neighbour
dyes
,
it
is
a
common
custome
for
people
to
flocke
about
his
Corse
,
&
to
follow
it
to
the
Church
,
and
perchance
some
lamentation
is
made
,
some
good
thoughts
are
entertain'd
for
the
time
;
but
when
the
solemnity
is
once
ouer
,
they
all
part
,
and
returne
euery
one
to
his
owne
home
,
to
his
old
sinne
againe
,
as
if
there
had
bin
no
such
matter
.
But
I
hope
better
things
of
you
,
who
haue
at
this
time
,
not
only
a
text
and
a
precept
to
put
you
in
minde
of
your
mortality
,
but
an
instance
also
and
an
example
,
the
example
of
a
worthy
Gentleman
;
vnto
whose
memory
we
doe
now
offer
vp
this
last
act
and
sacrifice
of
our
loue
:
In
which
loue
I
hold
my selfe
to
be
so
farre
interessed
,
that
I
cannot
but
ascribe
vnto
him
those
termes
and
titles
of
worth
,
which
all
you
doe
know
better
then
my selfe
,
to
be
but
his
due
.
As
he
was
descended
of
an
ancient
and
worthy
family
,
so
did
he
entertaine
those
dispositions
and
those
affections
,
whereunto
men
of
such
a
race
doe
commonly
encline
:
so
humble
hee
was
and
so
affable
,
and
so
inoffensiue
in
his
behauiour
;
so
vpright
and
so
conscientious
in
his
dealings
;
so
liberall
and
so
bountifull
in
his
hospitality
;
so
euen
and
so
equall
in
his
temper
:
but
aboue
all
,
so
well
deuoted
to
religion
(
as
will
appeare
by
some
speciall
euidences
)
that
now
nomen
eius
quasi
vnguentum
effusum
,
his
name
is
like
a
sweete
oyntment
powred
out
,
the
box
is
broken
,
and
the
fragrancy
of
it
is
dispersed
ouer
the
wholehouse
.
And
those
tokens
,
those
euidences
of
his
piety
were
these
.
1.
He
was
quite
out
of
that
common
fashion
which
too
too
many
of
his
quality
are
in
,
that
is
,
hee
was
no
swearer
;
he
hated
it
in
himselfe
,
and
he
hated
it
in
others
too
.
2.
Hee
was
so
tender
and
so
chary
ouer
the
truth
,
that
he
could
not
abide
to
heare
it
toss'd
and
tumbled
vp
and
downe
in
a
controuersie
,
least
peraduenture
heate
and
impatience
might
doe
it
wrong
.
3.
Hee
was
much
and
often
grieued
at
the
irregularities
and
exorbitancies
of
those
present
times
;
which
I
take
to
be
,
not
a
probability
,
but
a
demonstration
of
an
honest
and
a
Christian
heart
.
Touching
his
sickenes
,
which
is
vsually
the
abstract
and
Epitome
of
the
whole
volume
of
a
mans
life
,
what
I
saw
,
I
will
relate
.
As
God
hath
giuen
to
all
things
in
the
world
their
seuerall
instruments
to
laud
and
to
magnifie
his
name
;
the
heauens
haue
their
motion
,
their
light
,
their
influence
;
the
seasons
their
succession
,
their
vicissitude
;
the
elements
their
conducibility
to
the
vse
and
seruice
of
man
,
and
all
creatures
their
sustenance
and
being
;
so
man
hath
his
instrument
for
this
purpose
too
,
that
is
,
his
tongue
:
and
this
instrument
did
hee
dispose
and
tune
to
the
sweetest
harmony
that
can
be
vnder
heauen
,
that
is
,
hee
prayed
.
Sometimes
he
made
his
chamber
a
Church
,
Ego
&
domus
(
as
he
spake
)
he
and
his
family
ioyned
together
in
prayers
&
supplications
vnto
God
.
Sometimes
hee
made
himselfe
a
Church
:
for
wheresoeuer
a
man
gathers
together
the
powers
and
faculties
of
his
soule
to
pray
,
there
is
a
Church
and
there
is
a
congregation
,
Ibi
duo
vel
tres
,
there
are
two
or
three
,
Et
ibi
Deiu
,
and
there
is
God
in
the
midst
of
them
.
Sometimes
he
prayed
in
a
continued
forme
,
and
sometimes
he
prayed
by
Eiaculatious
,
as
the
pauses
and
intermissions
of
his
agony
gaue
him
leaue
.
When
his
tongue
fayl'd
him
,
then
his
hands
tooke
their
turne
,
and
by
a
frequent
eleuation
testified
his
zeale
,
and
did
(
as
it
were
)
say
Amen
to
the
prayers
of
those
that
were
about
him
.
And
when
his
hands
lost
their
strength
,
then
his
eyes
were
lifted
vp
;
&
surely
vbi
amor
ibi
oculus
,
his
eyes
were
fixed
where
his
loue
was
fixed
,
that
is
,
vpon
the
Kingdome
of
heauen
.
And
when
all
these
failed
him
,
I
doubt
not
,
but
the
heart
,
as
it
is
vltimum
moriens
,
the
last
thing
that
dyed
in
nature
,
so
was
it
in
religion
likewise
;
it
liued
longest
,
&
it
prayed
longst
too
.
Yet
for
all
this
,
he
was
but
a
man
;
his
breath
was
in
his
nostrells
,
&
his
foundation
in
the
dust
.
Et
quid
de
mortali
nisi
mortale
expectandum
,
What
can
be
look't
for
at
the
hands
of
a
mortall
man
,
but
that
he
must
dye
?
Now
,
though
Dauid
prayed
earnestly
vnto
God
,
that
he
would
not
take
him
away
in
the
midst
of
his
age
;
yet
let
no
man
thinke
this
good
Gentleman
the
lesse
happie
,
because
hee
was
taken
away
much
about
that
time
,
for
he
was
but
two
yeeres
ouer
,
37.
yeeres
old
when
he
died
:
doe
not
thinke
him
the
lesse
happy
in
this
respect
;
for
Christ
himselfe
died
before
he
came
to
the
middle
of
mans
age
,
when
he
wanted
two
yeeres
of
it
,
when
he
was
but
33.
yeeres
old
:
Et
quis
Christo
beatior
?
Who
can
be
more
happy
,
who
can
be
so
happy
as
Christ
is
?
Neither
yet
let
any
say
that
they
haue
lost
him
,
though
he
be
dead
:
as
,
I
haue
lost
a
louing
husband
,
or
I
haue
lost
a
louing
brother
,
or
I
haue
lost
a
louing
friend
,
or
I
haue
lost
a
good
Landlord
,
or
I
haue
lost
a
good
Master
:
for
though
he
were
all
these
,
and
though
this
be
the
vsuall
phrase
of
the
world
,
yet
it
is
a
plaine
solecisme
in
the
language
of
Christianitie
.
For
why
should
we
thinke
that
lost
,
which
God
hath
?
Non
est
amissus
sed
praemissus
,
He
is
not
lost
,
but
only
sent
before
vs
into
heauen
.
And
now
,
that
which
lies
vpon
vs
to
doe
,
is
,
that
wee
endeuour
and
striue
to
follow
him
thither
.
Which
that
we
may
the
better
doe
,
first
it
will
easily
be
granted
that
we
must
follow
,
Quiae
omnis
caro
vt
foenum
,
For
all
flesh
is
as
grasse
.
Secondly
,
two
places
of
Scripture
there
are
,
wherewith
I
shall
close
vp
this
exercise
,
and
which
will
be
,
perchance
,
not
vnworthy
your
remembrance
.
The
first
is
that
of
our
Sauiour
in
the
Gospell
,
Facite
vobis
amicos
,
Make
you
friends
of
vnrighteous
Mammon
,
that
when
ye
die
,
they
may
receiue
you
into
euerlasting
habitations
:
and
vpon
this
text
I
shall
descant
by
way
of
historie
.
I
remember
I
haue
heard
of
a
certaine
man
,
that
had
three
friends
;
it
fortuned
,
that
suite
being
commenc'd
against
this
man
,
he
was
summoned
to
appeare
before
the
Iudge
.
In
which
extremity
,
he
did
as
all
men
vse
to
doe
in
the
like
case
;
that
is
,
hee
went
to
his
friends
,
for
aduice
and
assistance
.
When
hee
came
to
the
first
,
his
answer
was
,
that
hee
would
lend
him
a
good
cloake
to
goe
before
the
Iudge
in
a
decent
and
a
handsome
fashion
,
and
that
's
all
he
would
doe
for
him
.
When
he
came
to
the
second
,
his
answer
was
,
that
hee
would
goe
along
with
him
to
the
Court
gate
,
and
there
he
would
leaue
him
.
But
when
hee
came
to
the
third
,
his
answer
was
,
that
he
would
accompany
him
into
the
Court
,
and
stand
before
the
Iudge
,
and
speake
for
him
too
.
This
man
that
we
speake
of
is
a
Christian
,
and
hee
hath
three
friends
too
,
his
wealth
,
his
kindred
,
and
his
good
workes
.
When
death
arrests
him
by
some
mortall
disease
to
appeare
before
the
Tribunall
seate
of
Almightie
God
,
if
hee
come
to
his
riches
,
they
will
lend
him
a
winding-sheet
,
and
that
's
all
they
can
doe
for
him
.
If
he
come
to
his
kindred
,
his
acquaintance
,
they
will
attend
him
to
the
doore
,
the
graue
;
that
's
all
they
can
doe
for
him
.
But
when
hee
comes
to
his
good
workes
,
they
answer
,
That
they
will
neuer
leaue
him
,
they
will
goe
vp
with
him
into
the
Court
of
heauen
,
and
plead
his
cause
before
almightie
God
.
Happy
is
the
man
that
hath
store
of
such
friends
,
for
they
will
receiue
him
into
euerlasting
habitations
.
The
second
place
of
Scripture
that
I
would
commend
to
your
memory
,
is
that
of
the
Preacher
,
Vbicurque
ceciderit
arbor
,
ibi
erit
;
and
vpon
this
text
I
shal
descant
by
way
of
Allegorie
.
Wheresoeuer
the
tree
falles
,
there
it
lies
;
if
it
falles
towards
the
North
,
then
it
lies
toward
the
North
;
and
if
it
fall
towards
the
South
,
then
it
lies
towards
the
South
:
but
which
way
soeuer
it
falles
,
there
it
lies
.
Now
,
looke
which
way
we
would
haue
a
tree
to
fall
,
it
is
an
vsuall
thing
to
loppe
off
the
boughes
on
the
contrary
side
,
that
their
waight
may
not
carry
it
that
way
;
and
then
when
it
doth
fall
,
it
will
fall
according
to
our
desire
.
Beloued
,
euery
man
is
a
tree
,
his
inclinations
and
affections
the
branches
;
though
hee
spread
neuer
so
farre
,
and
growe
vp
neuer
so
high
,
yet
the
hand
of
Death
must
one
day
cut
him
downe
:
and
he
hath
but
two
waies
to
fall
;
either
toward
the
cold
and
pinching
North
of
damnation
;
or
toward
the
warme
and
comfortable
South
of
saluation
:
but
wheresoeuer
he
falles
there
he
lies
.
If
thou
then
wouldst
faine
haue
thy
tree
fall
the
right
way
,
be
sure
that
thou
begin
betimes
to
cut
off
all
the
luxuriant
boughes
on
the
contrary
side
,
those
carnall
and
rebellious
desires
,
that
grow
and
weigh
towards
hell
.
Cut
off
that
lower
branch
of
couetousnesse
,
that
doth
so
houer
ouer
earth
;
and
cut
off
those
middle
branches
of
lustfull
and
licentious
affections
;
and
cut
off
that
top
branch
of
ambition
and
pride
;
cut
off
all
on
that
side
:
but
cherrish
those
branches
on
the
other
side
,
good
affections
,
good
desires
;
and
then
when
this
time
comes
that
thou
must
fall
,
their
weight
will
carry
thee
the
right
way
towards
saluation
,
towards
heauen
.
Which
the
Lord
of
his
infinite
mercy
grant
vnto
vs
all
,
for
the
all-sufficient
Merits
of
his
only
Sonne
and
our
alone
Sauiour
Christ
Iesus
:
To
whom
,
&c.
FINIS
.